!"#$%&
!"#$%&
Copyright © 2018 Become A Living God. All rights reserved. No part of this publication may be reproduced, distributed, or transmitted any form except or by any without the prior written permission of theinpublisher, for means, brief quotations in critical reviews and other noncommercial use. This version entails a sample of the complete compendium. Page numbers in table of contents reflect the complete version.
Special discounts are available for certain orders. View a complete catalog of magick at: BecomeALivingGod.com. Consider this adult knowledge and not legal or medical advice. Use this book at your own risk. If any emergency occurs, contact a doctor immediately. Become A Living God is not responsible for consequences of actions. This book is for readers of age 18 or older.
Authors: E.A. Koetting, Kurtis Joseph, Asenath Mason & Edgar Kerval Editor: Timothy Donaghue Publisher: Become A Living God
TABLET 5
TIMOTHY
PROLOGUE
Prologue
DIABOLISM • LIBERATION • GODHOOD TIMOTHY THE EDITOR • “It is with regret that I pronounce the fatal truth: King Lou is must d ie, so tha t the coun try may live.” —Maximilien Robespierre, French Revolutionary
T
HE ultimate conspiracy is afoot. The most sinister demons in world history have united. They currently possess and animate black magickians to perform sorcery as their weapons in a cosmic revolutionary war on earth. This sounds like a phantasy plot out of a supernatural fiction novel—but it in fact transpires at this very moment.
Nine prehistoric devils have forged diplomatic relations with a burgeoning intergenerati onal class of human sorcerers as part of an interdimensional antiauthoritarian insurrection. As a street corner anarchist, the political intrigue behind a diabolical cosmic rebellion exhilarate s me. As a coffee shop nihilist, the fatalism behind an insuppressible liberation force validates m e.
TIMOTHY
A biblical-literalist Christian church in Texas in the United States has stalked E.A. Koetting for years and presumably other satanic authors too. These sheep believe faithfully in the Second Coming of Jesus Christ, the Antichrist, and that the B OOK OF REVELATION prophesies an imminent End Times when the Devil and his demonic militia will revolt one last time. As such, when the church minister discovered the sincere aspiration of E.A. to usher in the Nine Demonic Gatekeepers, he became horrified that it would open a seal of the apocalypse. He convened his favorite male and female devotees and urged them to evangelize anyone related to E.A. intellectually. A month ago, a young blonde woman sent me a bellicose religious solicitatio n; I shared it on social media to air my grievance, at which point a score of other magickians sympathized that they too had received the exact same boilerplate solicitation from other young men and women. It entreated: Hey, so I got a proposition for you my friend. I want to know what God is stronger. I heard there is power in Satan and I want to see just how much power these people speak of. I invite you to a video chat and give you the opportunity to throw curses at me and conjure up as many demons as you want. Once you’re done I want to call let the do battle fromcarry there. guyson areJesus veryand prideful of spirits the power that you andI Ihear wantyou to see put to the test! Show me that your god is stronger? What do you say? It appears that this extremist Christian congregation has identified numerous Satanists by name, searched for them on social media, and tries to evangelize them albeit rudely. In full fairness though, the rise of the Nine Demonic Gatekeepers does undeniably resemble a spooky biblical Apocalypse from their mythical perspective. To surmise: these Nine Demonic Gatekeepers live as existential cosmic forces. Ancient humans illustrated them with human and animal anatomies to recognize them; named them with epithets to record their qualities; and ranked them in a medieval aristocratic hierarchy to politicize them.
PROLOGUE
The multiversal force or cosmic entity that ancient Jews designated as Bel'yya'al—then Latinized into Belial—did not truly srcinate out of the abyss as a demon king seated on a skull throne with half-naked incubi at his feet in a gothic castle—although a magickian can certainly view him in aesthetic in his astral kingdom through and soul travel— butthat primitive religious humans decorated thescrying prehuman entity like a mannequin in the regal pomp and circumstance of their time period. Ancient tribes formulated entire religions to deify these prehuman forces of nature, then to further confuse this anthropomorphism, belligerent nearby civilizations would malign these same deities as devils, and thus added layers of masks upon the same faceless entity. To this point, certain prominent spirits have been adorned in tens of masks that range from celestial to infernal and back again even across continents. This circular logic regresses back into prehistory to the point where no one can authenticate the first contact of these beings with Homo sapiens. German philosopher Friedrich Nietzsche lays this fact bare in his THE ANTICHRIST : No hint will be necessary to understand at what moment in history the dualistic fiction of a good and an evil God first became possible. With the same instinct by which the subjugated reduce their God to Goodness, they avenge also cancel the good from their conqueror’s God; they themselves onqualities their masters by diabolizing the latter’s God. The good God and the Devil… Ontologically, these spirits would need to exist as timeless, amorphous, anonymous, autonomous forces across the cosmic multiverse. In his posthumously-released classic W ILL TO POWER , Nietzsche furnishes his grand theory of everything in aphorism 1067: And do you know what the world is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end … that does not expend itself but only transforms itself … enclosed by nothingness as by a boundary … as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally
TIMOTHY
flooding back … out of the simplest forms striving toward the most complex … and then again returning home to the simple out of this abundance, out of the play of contradictions … blessing itself as that which must return eternally, as a becoming that knows no eternally satiety …self-destroying, my Dionysian world of the world eternally self-creating, the this mystery of the twofold voluptuous delight, my beyond good and evil … This world is the will to power … And you yourselves are also this will to power! Dear reader: these spirits, these caricatured devils, these existential forces are fractals of the cosmic will to power; fractal in the sense that their magnitude can scale in size as necessary to foster evolution in an eternal recurrence. To reiterate, the Nine Demonic Gatekeepers are humanized individuations of a will to power innate to the multiverse, i.e., perpetual natural forces that foment the endless emergence of change.
The epithet Belial summarily means without a master . He is the patron demon of the anarchist, apostate, unrepentant criminal, rebellious slave, and baneful magickian. As the lawless one, he personifies the spirit of antiauthoritarianism. His categorical imperative underlies every political revolution, every act of civil disobedience, every premeditated crime, every civilian protest, every slave rebellion, every pirate mutiny, and every ritual of baneful magick. As an individuated will to power, he possesses no traditional moral to justify his primordial hatred of authority because he does not need one; his force just indiscriminately aspires to abolish social hierarchy like a heat-seeking missile. Historically, slave traders pegged the value of human chattel to two main qualities: labor capacity and obedience. Healthy, able-bodied, lawabiding slaves received the highest value, whereas disabled and rebellious slaves received the lowest value. A drudge who would not labor was not only worthless but costly to the owner whom fed and housed them.
PROLOGUE
In this context, one common interpretation of the name Belial calls him the worthless one . Ancient hierarchs, medieval monarchs, and even modern politicians have always appealed to divine authority to warrant murder and enslavement of pagans, heathens, infidels, and unbelievers. Given social norms the Bronze Age, it seems that a tribalthe chieftain would of slander a disobedient pagan entirely slave as plausible both without a master and worthless to the extent that they added no value to their labor force of human livestock. Characteristic of that time, the same chieftain could have extended that slander to the gods and goddesses of that slave, e.g., “You’re a worthless slave and you worship a worthless god.” Belial possesses no admiration for ranks and pecking orders. He liberates; therefore, he epitomizes the Left Hand Path and stands by as the First Demonic Gatekeeper—he assays the mettle of a person on grounds of whether they harbor authoritarian traits and helps to purify those who do prior to admission. Prussian genius Immanuel Kant theorized in C RITIQUE OF PURE REASON that humans intuit 12 categories a priori in their cognition; Greek genius Aristotle theorized 10 categories; Neo-Aristotelians calculate nine categories. Altogether, across these camps, everyone universally agrees that humans naturally comprehend position in sp ace or direction. Ergo the earliest, prescientifi c, preliterate humans intuited direction immediately. They divided three-dimensional space into left and right, above and below, and front and back. Furthermore, as hunter-gatherers they evidently recognized the extreme prevalence of right-handedness over left-handedness in dexterity. To this day, scientists have tallied that as much as 90 percent of the global population is right-handed and only 10 percent left-handed. Left-handedness as a strange physical deviation from the community norm became grounds for a ubiquitous superstition across earthly civilizations. In that mythological era, authorities deemed physical deformity and disabledness in babies to be augurs and omens from the gods. In Latin, the directional terms sinister and dexter mean left and right . With time the term sinister also meant evil, wicked, and bad luck. This
TIMOTHY
provides a helpful empirical example of a connection between left as a direction and left as a cultural perversion in a fairly enlightened civiliz ation like Rome. See the etymology of left as evil below: Ancient Greek ()*+,- = left, omen, awkward Latin 1 scaevus = left, omen, awkward Latin 2 sinister = left, omen, awkward Old French senestre = evil, dangerous, awkward Middle English sinister = bad luck, deceitful, dishonest English sinister = evil, diabolical, dangerous The etymology of the name devil derives from this fundamental concept of direction and sides also. Ancient Greek 1 .+*/0112+3 = to cross sides Ancient Greek 2 diabolos = double crosser, switcher, betrayer Latin diabolus = evil one Italian diavolo = evil one German teufel = evil one English devil = evil one Hyper-tribalistic top-down civilizations have always condemned treason as a capital crime because it endangers authority. Anyone who apostatizes and switches from right to left would be deemed sinister and suffer the death penalty—beheading, stoning, drowning, poisoning, stake-burning, or roof-tossing, often in public as proof of punishment. Ancient Ireland provides a second remarkable example of a culture that intuitively viewed both physical deformity and left-sidedness as a supernatural omen. Old Irish translators glossed medieval legal tracts and mythical texts over the last few decades whereby they discovered this stereotype in a very peculiar term túathcháech . Author Jacqueline Borsje interprets this finding in her ‘T HE EVIL EYE’ IN EARLY IRISH LITERATURE AND LAW:
PROLOGUE
It is possible that túathcháech, the term used as epithet and descriptive term … is another expression for the evil eye … it could mean … one-eyed on the left … Elsewhere, I have proposed to translate túathcháech as with a sinister eye , which covers the broad meaning cáech as, ‘one-eyed’ and hints the range of meanings of túath asof left , evil and supernat ural . Allatnarrative examples portray situations of mortal danger for the main protagonists who meet túathcháech persons. Most of these examples present a context of battle and the supernatural. In full technicality, the Irish might have preferred to designate black magick as the Left Eye Path and not Left Hand Path as their supernatural references tend to invoke evil eyes, red hair, and decapitated heads more than hands per se. Moreover, a particular medieval Brehon law tract retells an episode in which a poet-priest assumes a birdlike crane posture where he stands on one foot, lifts and tucks the other foot under his rear, extends his left arm out in front of his chest, covers his right eye with his hand, and recites a glám or curse against his guilty enemy while he gazes out his left eye. This baneful vignette revives this theme of the left eye as a baneful faculty that bewitches. For a third example that spans the globe, ancient Hindus in India intuitively oriented their position in relation to the sunrise in the east. Thus vama meant leftward and daksina meant southern or rightward relative to the solar deity. Under this basic rubric, their religious term Vamachara means left-handed path and Dakshinachara means right-handed path. Needless to say, the leftward path entails a heterodoxy of heresy and taboos that deviate from orthodoxy. Many, many, more instances of this exist, for example in sports. Boxers consider a right-handed stance orthodox . Surfers, skateboarders, and snowboarders call a right-footed stance regular and a left-footed stance goofy .
Humans almost universally possess a global cultural bias to interpret the left direction as weird and alternative, perhaps as a remnant of the fact that 90 percent prefer their right side for physical dexterity. Even in modern English, when a person leaves or departs from a place, they say
TIMOTHY
that the person left. It pervades the species so ubiquitously that moral goodness is called righteousness; epistemological truth qualifies as a right answer; aesthetic beauty looks right; a liberty is called a human right; perfectly straight lines intersect at a right angle; graphical depiction of time flows in a rightward direction on a timeline; as much 75 road. percent of countries require motorists to drive on theand right side ofasthe Every facet of the human experience from religion and philosophy to politics and geometry uses left as odd and right as normal. In a political context, the terms left and right derive from the French Revolution. At a historic National Assembly in 1789, the president divided seats in the congressional hall so that the conservative monarchist faction sat in the right wing and revolutionary socialist faction sat in the left wing. To this day still in the United States, the conservative Republican Party sits on the right side and liberal Democratic Party sits on the left side—and they cross the aisle to find common ground on policy. In myriad pagan and heathen religions, the solar god rises in the east or right side, ergo the good god classifies as right-sided or dayside while the lunar goddess displaces him to the west, thus this sinister goddess classifies as left-side d or nightside. The sun fills the sky with white light at daytime while the m oon births darkness that looks black at nighttime. This archaic correlation between femininity and evil leftness does provide undeniable evidence of primitive misogyny commonly found in ancient patriarchal civilizations. It seems abundantly evident at this point why diabolistic antitheistic sorcery of the Left Hand Path is known as black magick while theistic worship of the Right Hand Path is called white magic. The leftward direction connotes individualism a priori because by definition, it requires an individual to leave the tribe and its cultural norms behind. For this explicit reason, leftism has always been synonymous with liberation from authority, abolition of hierarchy, and support for queerness, perversion, and forbidden taboos versus straightness.
PROLOGUE
Friedrich Nietzsche penned the most profane philosophy of the 19th century. Aphorism 125 of T HE GAY SCIENCE in 1882 illustrates the essence of the Left Hand Path with sinister beauty, abridged below: Do we hear the gravediggers burying God? Do we smell the divine putrefaction? Gods, too, decompose. God is dead! God remains dead! And we have killed him! How shall we console ourselves, the most murderous of all murderers? What was holiest and mightiest has bled to death under our knives: who will wipe the blood from us? With what water could we cleanse ourselves? Do we not ourselves have to become Gods? Postmodernism watermarked the unprecedented era in human evolution where individualism superseded ethnic theism as its categorical imperative. Finally, the Human slayed the God. Finally, the Individual left the Tribe. Finally, Left became Right. The biological nomenclature Homo sapiens means wise man ; this age entails the first time that humans have ever lived up to their name. Father of the modern Enlightenment Age, Immanuel Kant, called his own era unenlightened and seeded postmodernism in his W HAT IS ENLIGHTENMENT ? in 1784: Enlightenment is man's emergence from self-inflicted immaturity ... The motto of enlightenment is therefore: Have courage to use your own understanding! ... Dogmas and formulas are the ball and chain of permanent immaturity ... Disseminate the spirit of rational respect for personal value and for the duty of all men to think for themselves. For enlightenment … all that is needed is freedom to make public use of one's reason in all matters … Whether we at present live in an enlightened age, the answer is no, but we do live in an age of enlightenment.
TIMOTHY
It unapologetically declares: Become an individualist. Define your truth, define your morality, define your aesthetic, define your gender, define your sexuality, define your species—define your identity. Resurrect tabula rasa and engrave your sigil. This open fluidity resembles the nameless, faceless, formless ocean of the Nietzschean will to power that evolves the cosmos eternally like a renewable hydraulic motor; it harkens back to the abyssal fractal entities that humans have anthropomorphized in their own image and superstitiously maligned as demons. The inalienable freedom to define oneself had traditionally only been reserved for a god—rather the priests who mythologized the gods in epic poems. Under a hierarchy, only a priest or emperor or warlord bears the privilege to dictate an absolute truth, moral, or law, which native subjects then wear as a cultural ball and chain, e.g., King A hates King B, so now People A war against People B, and this petty ethnic belligerence shapes the socio-economic conditions of the realm for a century to come. The lawless one, Belial, smashes the gate at Mount O lympus so that black magickians can steal their fire back from the gods like Prometheus to power human evolution. For this First Demonic Gatekeeper to allow admission on the leftward path, the sorcerer needs to become who they are . The simplest definition of godhood: Freedom to define oneself. The simplest definition of an enlightened community: Peace toward others who define themselves, i.e., recognition of mutual godhood. The Left Hand Path says: We become gods and recognize others as peers when they define themselves. The Right Hand Path says: We worship gods and hierarchy exists, so we condemn heretics who transgress our absolute truths and morals. The anarchists of the French Revolution circulated a tripartite motto that emphasizes this: Liberté, égalité, fraternité—which has become the national motto of both France and Haiti. French existentialist Jean-Paul Sartre expounded this necessary correlation between freedom and equality in his E XISTENTIALISM IS A HUMANISM in 1945:
PROLOGUE
In willing freedom, we discover that it depends entirely upon the freedom of others and that the freedom of others depends upon our own … I cannot make liberty my aim unless I make that of others equally my aim. The ten thousand years of known history that preceded postmodernism had been excruciatingly one-dimensional: endless ethnic war. Only the contemporary period has truly allowed Homo sapiens the freedom to discuss the most ominous, most dangerous, most diabolical, most nighttime of blasphemy in daytime: self-deifi cation; or to use a term more apropos to the 21st century: transhumanism . With this avant-garde social contract as guarantor, the concept of godhood becomes à la m ode with young radical philosophers in the 19th and 20th centuries. The German purveyor of egoism—not to be confused with egotism—Max Stirner births his hallmark ideal in cult classic THE EGO AND ITS OWN in 1844: At the entrance of the modern time stands the God-man … in our days they brought to a victorious end the vanquishing of God; but they did not notice that Man has killed God in order to become now: sole Go d on high . The Antichrist of the next generation, Nietzsche, reared in the subversive culture of Stirnerian egoism, revives the God-man ideal under the name Übermensch, i.e., overman or transman or transcendent man, in Aphorisms 3 & 4 of T HUS SPOKE ZARATHUSTRA in 1891: I teach you the Übermensch. Man is something that shall be overcome ... You have made your way from worm to man, and much within you is still worm ... Even the wisest among you is still a hybrid of plant and ghost. Man is a rope stretched between animal and the Übermensch—a rope over an abyss ... What is great in man is that he is a bridge, and not a goal... Existentialism surfaces amidst the twentieth century as an out of the closet secular worldview that reasons from existence itself without appeal to the authority of a deity, without concern for traditional political
TIMOTHY
correctness. Iconic French existentialist Jean-Paul Sartre demystifies the relation between Man and Godhood in O N BEING AND NOTHINGNESS : Man is the being whose project is to be God … [this] supreme end of transcendence represents the permanent limit in terms of which man makes known to himself what he is. To be man means to reach toward being God. Or if you prefer, man fundamentally is the desire to be God. It appears here that the initial project of being God, which defines man, comes close to being the same as a human nature or an essence . In millennia prior, primitive man and woman deified every facet of nature that affected their livelihood: weather, astronomy, animals, sex, fire, water, hunting, agriculture, etc. These ancient people projected their intuitive sense of godhood—their innate will to power—onto creatures and forces outside themselves but never onto themselves . Dear reader, listen closely… the turn of a wrench, the heave of a latch, the crank of gears. Belial drags open his gate. My devil: allow me to reveal a divination. My morning star: dip your face into my black pool to see the history of the future. Every evening hitherto the lunar goddess toppled the solar god off his mountain of skulls wherefore her midnight blanket consoled us, alas, the cancerous patriarch reared its ugly head again the next morning— but not this time . Did you not tiptoe over his puddle of blood? Did you not smell his rot? Now we rise as morning stars that bear the light. Now we ascend. Lo and behold the Age of Godhood; such was the species of animal thereon called Homo deus. •
GRIMOIRE OF BELIAL
GRIMOIRE OF BELIAL
Introduction •
Belial. Wicked One. Without a Master. Spirit of Worthlessness. Beliya’a l. Never-A scending . Lawless One. Beli’al Angel of E nmity wh ose doma in is dark ness. Enemy o f gods an d master s. Beliar. Matanb ucus. Mastem o. Chief Evil. Beli-ol. Without a yoke, without shackles. Immort al Resis tor. Ruler of this wor ld. Belili. Trespasser Beyond The Gates. Disperse r of Tyr ants. Nighttim e Ruler of the U nderwor ld.
E.A. KOETTING
Baal-Ial. Lord of a rroganc e. Torrent of Death. Itz Ra- Cha Belia l!
W
ITH these words, with the pronouncement of his names and attestation of his myths, and with his crown sigil, I have communed with Belial many times. Mostly, I would summon his aid when I’ve found myself in need, when I have been desperate and forsaken.
Specifically, I would call upon Belial when my illicit actions and illegal ventures had taken bad turns. I would evoke him when I thought that all hope was lost. I have called his name while shackled and imprisoned, and he has always answered and has always delivered me from bondage. Belial brings with him armies of the hosts of the underworld when he rises from the pit, a shadow like a black-sand dust storm surrounding him, a shadow made of damned souls. He is the Scourge of the righteous, Enemy to the tyrant, and God of the outcast. None may enter into the Infernal Empire without first passing through Belial’s Gate. •
GRIMOIRE OF BELIAL
ommunion Darkness C CHAPTER ONE •
E.A. KOETTING
D
ARKNESS COMMUNION is a simple and powerful exercise that I give students early on in their Ascent, as they are just beginning the path of magical progress. If you’re trying to make thea full spirit and you’re not sure ifcontact you wantwith to do evocation yet, but you’d like to “feel out” the spirit first, then this is the ritual that I recommend.
The ritual is simple: Sit in darkness with one black candle, light it and then conjure the infernal host to you. You can use a sigil and the name of a specific spirit that you wish to contact or you can simply call out to the Powers of Darkness as a whole. Once the air thickens and the felt presence of the spirit is upon you, blow out the candle and watch the darkness, observing any visions or revelations that appear. It is important to remain in the magickal state, your eyes glimmered with the sight of the unseen, scrying into the darkness rather than staring into it, and the darkness itself will come to life. In reality, what has awakened is not the darkness, but the inner vision, which is no longer responding to physical stimuli, but to something else entirely. In this state, the Darkness within the darkness can be seen. Using Belial’s standard grimoire sigil, I called him forth and his presence issued into the Temple almost immediately… and he did not come alone. In the Second Edition of THE GOETIA, Crowley made the remark that the number of legions governed by Belial was 80, due to Perdurabo’s own magickal work with that demon. I can’t say exactly what is responsible for the increase, but as my Temple filled with unholy spirits, 80 Legions seemed to be quite the understatement. I immediately questioned these hosts about their numbers, and in the candle-lit Temple I received the unison reply that the Infernal Empire has expanded and is pushed into this reality, that these are two realities converging. In the same moment, I recognized that my vocabulary had limited my understanding. “Realities” isn’t even the right word. Paral lel
GRIMOIRE OF BELIAL
dimensions, transcendental realms, planes of existence, and all other such terms commonly thrown into New Age conversation fail when attempting to define what these Gatekeepers call “The Infernal Empire.” My invocations then turned to supplications. “This is what I need to flesh out, this is what I need to understand,” I told the darkness and the flame. “This is what I need them to show me, so show me this, Belial!” I turned my attention back to the sigil, gazing at it, focusing on Belial, overwhelmed by the sheer number of demons surrounding me, needing to pluck him out of the crowd. Rather than reading a conjuration from a grimoire, I spoke from spirit, from the omniscient part of me that knew what needed to be spoken, beginning with the Incantation of All Powers: Itz Rach u Manta ntu Vespa cha Kal tamu Itz Rant a Mant K ala Mant Atzu Belt Tazu Vaskalla Itz Ratzu Kantantu Velchatza
My eyes then focused on the sigil of Belial. As I breathed my body and mind into the depths of magickal relaxation, I gave the incantation of all powers: Itz Rach u Manta ntu Vespa cha Kal tamu Itz Rant a Mant K ala Man t Atzu Bel t Tazu Vaskalla Itz Ratzu Kantantu Velchatza
…over and over, falling deeper into the sigil. Pieces of the thick, black lines of the sigil vanished from the white paper background, reappearing moments later, more alive, coursing with energy, the mundane form of the sigil having died and the true sigil resurrecting in its place. What follows is the exact record of my interaction with Belial, transcribed from the recordings that were made as it occurred. The sigil has awakened. Belial is here. Now, I bring my gaze to the candle flame. “Belial, come!”
E.A. KOETTING
“ ,” I could hear his voice inside my mind. “ .” Belial had affirmed his presence and had invited me to meet him, but I was aware that I was still too aware of the physical world, of the cameras and recorders running, pointed at me, too aware of the cool air in the room and the hard floor beneath me. I turned my gaze again to the black candle flame, repeating again the Invocation of All Powers, the rhythm of the chant and the swaying dance of the flame drawing me deeper into myself, further away from this world. Belial laughed and stated even more surely, “I am here.” Truly engaged deeply in myself, inside the crossroads, the presence of all of these spirits undeniable, and the immediate presence of Belial before me letting me know that I had arrived. I blew out the candle flame and gazed into the utter darkness. “Belial,” I welcomed him by name, “Belial, I come to you in the darkness, in the underworld. I come to you. I meet you in-between worlds.” The most common occurrence during this type of ritual is for the shadows to come to life, to take on shapes, faces or figures that the vision can barely make out in the darkness, often accompanied by whispers or voices clamoring just outside of the mind’s ability to hear and listen. These minor apparitions did not greet me, but a brilliant vision that emerged from the darkness with the same suddenness and the same visible tangibility as a fish darting out of the water. “I see a star with eight, no nine points,” I announced, drawing the image in my grimoire, unsure of what it meant but certain that it must mean something. A star with nine points. A star with nine points. Within me is occurring a perfect communion with Belial. He is waiting for me. I can sense... I can sense a smile, a grin. Belial, you are there!
GRIMOIRE OF BELIAL
The star disappeared, returning to the black lake of shadows before me, replaced by faces. Faces, becoming skulls stretched over by flesh that deteriorated as I beheld it. Something unspoken told me that it was the same face of the same person, showing me its many forms. Belial’s voice finally rang out from the vision in the darkness, “ .” “What is my destiny?” I asked, sure that he couldn’t possibly be referring to the rotting skulls.
“Belial, does this mean,” I started to ask and then gathered my thoughts before continuing. “Belial does this mean that it’s not an objective reality or that it is and that I am the subject?” This was the same sort of question that I’d often ask Azazel, yielding some very interesting views on the observer as the Creator. “
,” Belial answered.
My arms operating without my conscious command were lifted into the air before me, my hands cupping as if trying to hold water in them. In the pitch black of my Temple, I could see that my hands were not empty, but that they were filled with darkness, a darkness that is brighter than any light. A pool of darkness in my hands.
E.A. KOETTING
My body seemingly still not in my control, my hands raised to my lips and I knew that I was to take this darkness into me, to breathe it into my being. I inhaled, and the darkness came into me, infected every part of me within an instant, devastating and enlivening me all at once. I heard the words come forth from the darkness, “ .” At a total loss of how to move this ritual forward, my mind already overflowing with riddles and mysteries to uncover, I began chanting: Alash T ad Al’as h Tal Ash tu. Alash Tad Al’a sh Tal As htu, the words of the Ancient Covenant have been spoken
I announced to Belial and to all who had entered my Temple with him:
Alash Ta d Al’ash Tal Ash tu, the w ords of t he Ancient Da rkness ar e invoked .
I relaxed my mind, sank into the mantra, and allowed the fullness of my will to flow forth with the words. The shadows and darkness around me again morphed, and I glimpsed the true nature of the Ancient Covenant. “The AncienttoCovenant is not a pact,” I spoke aloud to the darkness while I struggled understand what I was receiving. It’s not a pact. I’m trying to see it as if it’s a scroll or a pact or a written thing, but it is a knowledge. They are aware of us and we are aware of them. They are immortal and we are dying. The purpose of invoking the devil, invoking Belial is so that you may break the chains. All that I am, all that I’m motivated to become is built upon chains, upon manacles that are around my wrists. I must break free of them. I cannot continue to respond and react, even though I have thought that I’ve been creating. The personal and immediate realization of my ignorance of my own fatal bondage fell heavily upon me, and I called out again to that demon for help, “Belial, how do I do this? How do I break these chains?”
GRIMOIRE OF BELIAL
Belial answered:
“It’s impossible,” I responded. “It’s impossible because my genes, my biology, my hormones, my lusts and my hungers,” and then it hit m e. “My mind! My mind, my mind is the big blockage!” I could sense B elial’s happiness with this realization. This is a realization I’ve had again and again and again. Drop mind. Drop it. None of my mentors ever actually told me “how” to drop m ind, but simply commanded that I do so, as any instruction would by nature require the mind’s participatio n, but the act of simply doing it does not. I saw nothing and I received nothing, but I dropped mind. I left mind behind, I stopped thinking and stopped wanting to know, I stopped asking and I emerged into a state of sublime bliss. A true union with Belial. At that moment, I realized that it had gotten very cold suddenly. Colder than it was when I began. Belial. withalldropping mindyou is that you can become YouThe haveproblem all power, knowledge, are everywhere. You everything. are within everything and everything is within your body. But then you have to try to make sense of it. “Belial,” I supplicated. “All that I just experienced, let it flow to me in the way of thought.” Belial answered with a laugh beneath his words:
E.A. KOETTING
All of the devices of ritual and ceremony, the candle’s flame and the sigil, the incantations and the enns, these are all meant to teach you how to withdraw mind, how to stop thinking and start being. “ !” Belial commanded.
This didn’t sit easily with me: until my damnation. The idea of damnation is necessary, as Azazel had made very clear to me years ago, in order to break free from all forces that would otherwise bind you. “Why is this? What does this mean? What does this mean?” I begged Belial.
The demon answered.
GRIMOIRE OF BELIAL
“What are these gates?” I asked. “What is this gate, the gateway of which you are the gatekeeper? What is the gate that you keep and where does it lead?” “
,” Belial hissed.
“I don’t understand,” I complained. “I don’t understand… and that’s the point.” “ ,” Belial said, with these words dismissing me, his felt presence departing along with the incalculable hordes accompa nying him, letting me know as he left that my mind had taken all that it could take, and indeed I could no longer concoct new questions to put to him let alone comprehend the answers he would offer.
E.A. KOETTING
The symbol of the enneagram, the nine-pointed star is something I hadn’t looked into in great depth until Belial revealed it to me in this ritual. I had seen it featured in the Bahai religion, and it had appeared in passing in some occult texts, but nothing had ever pulled me to it despite the predominance of the number nine in occult and specifically Left Hand Path mythologies. The enneagram has led me, the nonagram, the nine-pointed star has led me. This is the seed of darkness that is made to penetrate this world and to penetrate us. This is Goliath’s Star. This is the symbol of the Forsaken Ennead. After this first ritual, Belial was with me as a constant companion, an inner guest and a vision in the clouds, a voice inside my head and whispers in the wind. Always watching, always showi ng, and always teaching. While I meditated on the following day, clearing my mind and zeroing out my energetic field, Belial spoke to me, unbidden yet with an open invitation in my life.
•
BLACK ALCHEMY OF BELIAL
BLACK ALCHEMY OF BELIAL
The
J
Fool’s
ourney CHAPTER SEVEN •
Y experience with Belial has been unceasing. He is one of those demonic forces which seemed to hide in the shadows throughout my sorcerous development. In fact, this seems to be the case for many who are actually working toward their ascension. It is as if Belial is almost an anthropomorphic embodiment of that hunger for power. To simply speak the name of Belial will begin to draw his influence into your life whether it is consciously perceived or not. To call him forth with intention is to evoke
M
traumatic forces of change for better or for worse. Belial will explore and then exploit your every weakness and vulnerability. He seemingly does this to cause your fall and your destruction and, in fact, he very well may. However, if you can harness your will and get through the storm your growth is found to be astonishing. What remains standing after passing through the storms of Hell fire is much stronger and less human. Your
KURTIS JOSEPH
very thoughts begin to shape your reality, though that is not always a good thing. Those of us that open ourselves as gateways. After I was initiated as the High Priest of the Coven of the Primal Dawn I began to look for something else. The reality of Magick became more and more intense through practice, and the power was bittersweet. Embodying a generic Pagan God for the sake of a Coven bowing to me as if I was that God was found to be fruitless after going through the motions for two years. To be honest, the Coven experience seemed to be not much more than a social club, though the social activities sometimes came with interesting drama and benefits. All m y intense results and experiences came from my work behind closed doors for the m ost part, and the magick I employed was far beyond Coven structure. The divine force which was growing within was darker and beyond such trappings of mainstream Pagan thought. The title of High Priest, though it was something I once sought out could not quench my thirst for power as I thought it would. I began to explore darker aspects of the witch’s craft, more specifically operations of evocation. It was King Belial who became the focal point of this learning process. I called upon no one else during my initial operations of evocation. Something about his sigil pulled me into it, and I wanted to pull his power into myself. I had no clue what I was doing literally or figuratively. I decided I would simply attempt to summ on this one demonic King until success was achieved. I had no idea what I was getting myself into. I evoked Belial for nine months straight, yet the journal which was supposed to record my interactions remained as empty as my hardened heart. I strained and pushed myself to behold his power and might daily, yet it all seemed to be fruitless. I felt that it was all in vain. I saw no vision. I heard no thunderous voice and my frustrations grew. One night, I could take no more of the chaos and confusion that was my life nor could I stand any of the weakness that came with it. I was exhausted from working as a slave and not sleeping and my rage toward life seemed to become the base for Belials manifestation within this specific witching hour. I demanded success in this operation. It seemed that the only stable thing I had in my life at this point was this fruitless work, and so I lit the incense blend of Mullein and Frankincense and I attempted to call Belial forth once again.
BLACK ALCHEMY OF BELIAL
Spiritual winds began to blow around my hands this time. They seemed like hot desert winds which were indeed felt with my physical senses. What seemed to be heat rising off a car hood in the middle of a Texas summer day began to rise within the triangle that I had made from masking upon the floor.out The hairtemple on my leaving body stood up aswhich if it hadit its own will.tape It wanted to run of the the body inhabited behind. The astral winds began to completely envelop me. They were vibrating so intensely that it sounded like the buzzing of millions upon millions of flies. As this experience reached its climax I fell to my knees and looked up to behold him. There he was, Belial Lord of the Abyss. He spoke to me for the first time, yet it seemed as if this same voice had been guiding me for quite a while. His words validated that assumption:
I perceived my life from a point in time long before his sigil seemed to magnetically pull at me. I saw how I was breaking down to nothingness, to the point of rock bottom. From the abysmal depths I rose from this nothingness. Income came from out of the aethyr, though it was not always legal. A business was handed to me and I was able to live out my passion as a martial arts instructor. Brawls on the street served to either gain respect or to obtain allies through common mutual enemies. I will not say that these fights always ended in painless victory, but they all served a greater purpose. I became fortified and surrounded by people who would go to war with me if needed. If the war was not needed then they were there to drink with me, party, and have fun. Women were drawn to me. Specifically, married women and through Belial’s influence many sacred vows of union made in the presence of God were broken for the glory of the fulfillment of the Demonic Kings infernal lusts.
KURTIS JOSEPH
I saw how sin had become a path to power and fulfillment of that which I desired. Before this evocative success I saw failure in my life, yet now I saw nothing but success. I had achieved so much. In fact, I had achieved more in one lifetime than most could achieve in many. I studied drafting, equipment mechanics I got Bible certified as a personal trainer. I power obtained the equivalent of a and two-year degree, yet it all seemed fruitless. I was a bit confused because of this. I realized that I thought I had failed simply because my life did not fit within the typical social mold. I realized that life was in some ways a game and that the world was my playground. I saw that Belial had been showing me how to play for quite some time. I could not perceive it because I was too pathetic to see the power being wielded in front of my face. All this time I had been completely taking it for granted. Although I was unable to see it, much less admit to it residual social programming remained within me like a cage holding back my personal growth and liberation. Even as a witch this programming kept me from seeing the potential of sin and the power of circumventing the will of God and breaking the structure of the social norm. Belial continued to speak after I had this almost instantaneous revelation of what had truly occurred the past two years of m y life:
•
THE REVEALED PATH OF BELIAL
THE REVEALED PATH OF BELIAL 41
Seal of the Primigenian Gate
THE REVEALED PATH OF BELIAL
The
Path
of
Belial CHAPTER ONE •
ELIAL as a demon, or evil spirit, appears in a number of sources, from the Bible and Jewish apocryphal literatur e to modern Satanism and the writings of Anton LaVey. He is also mentioned in such texts as the Dead Sea Scrolls, where he appears as the Angel of Darkness and the antagonist of God. In the old sources his name is used as a synonym for Satan, and he is one of the m ost commonly recognized personifications of evil. It is even thought that the name “Belial” (or Beliar) does not refer to any specific spirit but is
B
simply a title of signifying For example, in the(or Bible we read about “sons Belial,”wickedness. which is interpreted as “vile worthless) ones.” Other meanings of the name include “destruction,” “ruin,” “death,” “the abyss,” “lawlessness,” or “without a master.” The etymology, however, is not clear, and none of these interpretations can be
ASENATH MASON
dismissed as false or claimed to be the only correct one. The most common interpretation is derived from the Talmud and explains the name “Belial” as composed of two words: “beli” and “ol,” or “ yo’il,” which means “without a yoke” or “without advantage,” i.e. “worthless.” There is also Belili, a theory derives name “Belial” theAstaroth Babylonian goddess in athat similar waythe as the name of the from demon is believed to srcinate from the Phoenician goddess Astarte (Astoreth). This claim fits the idea that many demons from Solomonic grimoires, such as T HE LESSER KEY OF SOLOMON , where Belial is listed among 72 spirits that constitute the ritual system of G OETIA, were srcinally ancient gods and goddesses, who came to be demonized by Christian literature and their names and attributes became associated with demons and evil spirits of Christianity. In the Bible and the apocrypha, “Belial” is a synonym for the prince of darkness, the Antichrist, the devil, the father of idolatry, the demon of impurity, the angel of lawlessness, and the ruler of the world, identified with Samael. In G OETIA , Belial is a powerful demon king, created next after Lucifer. He appears in the form of two beautiful angels sitting in a chariot of fire, distributing presentations and senatorships and granting favors of both friends and enemies. He is also one of the four ruling forces of all Goetic spirits, associated with the direction of north and the element of earth in ceremonial systems of the Western Tradition, and sometimes he bears the title The Lord of the Earth. The latter is a fairly modern association that owes much to LaVey’s T HE SATANIC BIBLE, where Belial represents the mastery of the earth, “magic with both feet on the ground—real, hardcore, magical procedure,” as well as independence, self-sufficiency and personal accomplishment. However, it is the old Goetic legend that serves as the key to his gnosis in the best way. According to the story, King Solomon, the greatest magician of all times, summoned, bound and imprisoned the evilest spirits of the earth in a brazen vessel, which he cast into a deep lake in Babylon so that the demons would never again trouble mankind. The vessel did not remain at the bottom of the lake forever, though. Believing that it contained a hidden treasure, the Babylonians retrie ved it and broke the seal by which the demons were bound. When the seal was broken, all spirits immediately flew
THE REVEALED PATH OF BELIAL
out and dispersed to their former dwellings, except for Belial, who entered a statue and became an oracle to his worshippers, thus acting as the intermediary between the spirits and sorcerers seeking the wisdom and power of Sitra Ahra , the Other Side. In this interpretation Belial is one of the on the the Qliphoth, thethe guardian of the wayprimal to theinitiators Dark Tree andpath the of mediator between Dayside and gatethe Nightside. Another important aspect of Belial’s gnosis is related to the interpretation of his name as “Sheol,” or “the abyss.” In the Qabalistic scheme of the Tree of Life and Tree of Death, “the abyss” is the title attributed to the hidden Sephira Daath, which in its positive sense translates to “Knowledge” and from the perspective of the Qliphoth is known as “The Worthless One,” referring to another of Belial’s titles. The Initiate on the path of the Nightside meets this demon king at the threshold of the Abyss, where he guards the gateway that connects the bright and the dark sides of the Tree. Thus, in the initiatory process of the Nightside, he assists in preparation of consciousness for the opening of the Gate of Daath. As one of Draconian guides and initiators on the path, he manifests with a reptilian skin, the scaly skin of a serpent or a dragon, representing the mystical armor that protects the Initiate in Qliphothic tunnels and labyrinths, and by assuming his god-form we too become protected from being devoured and destroyed by the immensity of the Abyss. But like many other Draconian gods and spirits, Belial is also a shapeshifter and manifests in many different forms. In rites of magic we encounter him as a hooded lord; a skeletal being; a spirit with two heads or faces, e.g., he may appear as a double-headed eagle or vulture; a horned demon; or two angels in a fiery chariot as he is described in G OETIA. As the Guardian of the Gate, he usually manifests in his double aspect—two robed beings with skeletal faces or with their heads concealed under the hood, dressed a white the other in black, representing aspectsone of his gnosis:inthat of therobe, Dayside and that of the Nightside. In two this form we will also work with him in this book. In this grimoire, I will present results of my personal work with Belial as the Guardian of the Gate to the Abyss. In my experience, this is his foremost function and service that he offers to the Initiate on the path of
ASENATH MASON
the Qliphoth. I do not see him as equivalent to other spirits or deities such as Baal or Beelzebub, although such theories have been proposed by other authors and practitioners and, indeed, there are certain shared powers and attributes that allow for such associations. In my own work, however, encountered Belial whileseek entering Daath/the Abyss, lieve that Ithis is where we should his gnosis. I do not see and him Iasbe-a spirit of the earth and all things material, either. Feel free to disagree. What I present here is the result of m y personal experience, and there are undoubtedly many other ways to approach the knowledge and wisdom of this powerful demon king. •
THE HIDDEN PATH OF BELIAL
THE HIDDEN PATH OF BELIAL
Through the desert of a thousand eyes Bathed in primigen ian light Baptized t hrough the infern al fire And emer ging as th e vessel o f sulphur paths Copulations beyond the secret throne Hidden m asks of sh adows of fered to m e Primig enian calls to the nig htside r ealms In vacuity of senses I become on e With the primordial essence of the horned masked god Through the veils of h is infinite presence Under the masks of Belial
THE HIDDEN PATH OF BELIAL
The
Masks
of
B
elial
The Initiator
CHAPTER SIX •
K
NOWN as the angel of hostility, Belial rises through the palace of black fire on the earth and descends to astral Qliphothic temples, opening a path full of primigenian gnosis, which transforms the soul of the adept into a vessel to be charged with the powerful elixirs of the venomous secret seed of Belial. This creates a transformation and illumination within the adept of black arts focusing on
self-mastery on realms. this existential plane, affecting respective processes within the astral The masks of Belial and the chants of infernal transformatio ns initiate freedom in isolation from the influx of monotheistic religions. The masks of Belial include four primal paths, manifesting a potent formula of selftransformation, through the elder mysteries of diverse forms of sorcery
EDGAR KERVAL
and illumination, into the divine nature of m an, by using the infernal fire to enlighten the adept’s magickal process. The sorcerer is guided into deep states of consciousness, which opens to establish within the adept a secret route to the ancient path to Belial through an in-depth initiatory process sorcery, transforming mindand intothe anpowers incarnated magickal vessel forofthe libations of infernal the wisdom of Belial. Devouring this mysterious essence and sacred nectars, the adept offers oneself to be consumed by the forgotten primal light and to become Belial himself in the process of awakening of the inner beast and the most raw and primitive instincts within man. The masks of Belial are infernal scales and obscure representa tions of human consciousness, which the adept works with throughout various periods of time. Such masks are the mirrors of kaos, reflecting our deepest and the most primigenian instincts, and when opened, they can never be closed again. The masks are the primal atavisms of the void, which the adept must use whenever it is necessary to transcend the nightside paths and travel beyond the astral realms. In the astral realms the adept can assume the masks of Belial to explore the unconscious regions while traveling through the coils of the black serpent and moving through diverse labyrinths and dismal corridors of Qliphotic tunnels. At the end of this path the adept transforms oneself into the black dragon through the second alchemical process, now having achieved the self-mastery allowing to transcend the diverse paths which lead to the throne of Thaumiel and to drink the ineffable light of its knowledge and wisdom. And with the knowledge achieved here, at the throne of Thaumiel, the adept is also able to transcend the desert of reason and madness in the form of a black dragon-serpent, offering oneself to be poisoned and devoured by the shadows of one’s own reflections. Finally , the adept is reborn as Belial in his entire splendor, in the form of black fire burning strong and part reaching the void itself through chaos, which is revealed as a primordial of oneself. This is the sacred fire of Belial, the lord of the depths and the keeper who guides the souls of the adepts through the realms of shadows. Here
THE HIDDEN PATH OF BELIAL
the adept learns how to unite one’s soul with Belial through death and the void, beginning with the transformation of the soul into his god-form. As the lord of the kings of Edom, Belial invites us to join them through his sacred path and connect with the powers of forbidden knowledge, opening the gates through which the soul of the adept becomes connected on a deep level with the void, entering it through specific rituals. Belial is the guardian of secret fire, manifesting in the flames within the temple through a formula allowing us to open gates to knowledge and self-deification. The wisdom of Belial is the greatest knowledge, power and magick, revealed to the soul descending under the desert of Set. The power of the flame of Belial is summoned through an in-depth ritual to open the stele of the eye of Belial. Each one of his masks is unveiled within his throne as a primigenian shadow which is a part the adept walking the path of the black flame and guided by Belial under the rays of the black sun in Amenta. •
Sigil of the Temple of Belial
THE HIDDEN PATH OF BELIAL
BECOME A LIVING GOD
A Living God Become PUBLISHER •
T
HE definitive motto of human transcendence, Become A Living God welcomes magickians to maximize their individuality, freedom, and personal power. Browse a full catalog of video courses, rituals for hire, physical grimoires, talismans, and consultations at BecomeALivingGod.com.
The N INE DEMONIC GATEKEEPERS series entails humanity’s official contact with prehuman diplomats from the Outer Darkness . They have been both deified and diabolized by myriad civilizations across continents over millennia; for the first time ever, sorcerers aspire to peacefully unmask these prehistoric forces and allow uncensored discourse. Volume One: B ELIAL, Without a Master Volume Two: L UCIFER , the Enlightener Volume Three: A ZAZEL, the Scapegoat Volume Four: A BADDON , the Destroyer Volume Five: L UCIFUGE , Lord of Pacts Volume Six: B EELZEBUB , Lord of Flies Volume Seven: B AAL, the Ruler Volume Eight: A SMODEUS , Lust & W rath Volume Nine: S ATAN , the Adversary •